of heaven for his refusal to prostrate himself before man, likely the most common explanation for Satan's fall in Proto-orthodox Christianity. Christianity, however, depicted the fall of angels as an event prior to the creation of humans. The devil becomes considered a rebel against God, by claiming divinity for himself; he is allowed to have temporary power over the world. Thus, in prior depictions of the fallen angels, the evil angel's misdemeanor is directed downwards (to man on earth) while, with Christianity, the devil's sin is directed upwards (to God). Although the devil is considered to be inherently evil, influential Christian scholars, like Augustine and Anselm of Canterbury, agree that the devil had been created good but, at some point, had freely chosen evil, resulting in his fall. In early Christianity, some movements postulated a distinction between the God of Law, creator of the world and the God of Jesus Christ. Such positions were held by Marcion, Valentinus, the Basilides and Ophites, who denied the Old Testamental deity to be the true God, arguing that the descriptions of the Jewish deity are blasphemous for God. They were opposed by those like Irenaeus, Tertullian and Origen who argued that the deity presented by Jesus and the God of Jews are the same, and who, in turn, accused such movements as blaspheming against God by asserting a power higher than the Creator. As evident from Origen's On the First Principles, those who denied the Old Testamental deity to be the true God argued that God can only be good and cannot be subject to inferior emotions like anger and jealousy. Instead, they accused him of self-deification, thus identifying him with Lucifer (), the opponent of Jesus and ruler of the world. However, not all dualistic movements equated the Creator with the devil. In Valentinianism, the Creator is merely ignorant, but not evil, trying to fashion the world as good as he can, but lacking the proper power to maintain its goodness. Irenaeus writes in Against Heresies that, according to the Valentinian cosmological system, Satan was the left-hand ruler, but actually superior to the Creator, because he would consist of spirit, while the Creator of inferior matter. Byzantium Byzantine understanding of the devil derived mostly from the church fathers of the first five centuries. Due to the focus on monasticism, mysticism and negative theology, which were more unifying than Western traditions, the devil